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Discussing Shantideva.
caz
VeteranUnited Kingdom Veteran
Bodhisattva's guide to way of life. or in sanskrit Bodhisattvacharyavatara.
I would like to dedicate this thread toward disscussing shantideva's work the bodhisattva's guide to the way of life im currently re-reading the book and i find it a great inspiration toward generating bodhichitta.
Today we will start at the begining.
An Explanation of the benifits of Bodhichitta.
Homage to the enlightened buddhas and bodhisattvas.
(1) I prostrate to the enlightened buddhas endowed with the truth body,
And to the bodhisattvas and all the other objects of prostration.
I will explain briefly, in accordance with the scriptures, how to engage in the condensed practise of a bodhisattva.
(2) There is nothing written here that has not been explained before,
And i have no special skills in composition. My reason for writing this is to benifit others and to keep my mind acquainted.
(3) Thus the strength of my faith and my virtuous realizations might for a while be increased by this and perhapes others who are as fortunate as i might also find this meaningful to behold.
(4) This precious human life, so hard to find, offers the ultimate goal for living beings. If we do not accomplish this goal now, How will such a precious oppertunity arise again ?
(5) Just as on a dark and cloudy night a flash of lightning for a moment illuminates all, so for the worldly, through the power of buddha's blessings , a virtuous intention occasionally and briefly occurs.
(6) Thus, while our virtues are mostly weak, our other non-virtues are extremly strong and fearsome.
Other then bodhichitta-a compassionate mind wishing for enlightenment-what virtue can overcome the heaviest evils ?
(7) The Able ones, the Buddhas, who have considered this for many aeons, have all seen bodhichitta to be the most benifical, because, through it, countless masses of living beings can easily attain the supreme bliss of enlightenment.
(8) Those who wish to destroy their own suffering, Those who wish to dispell the suffering of others, And those who wish to experience much happiness should never forsake the practise of bodhichitta.
(9) The moment bodhichitta is generated even in pitiful beings bound within the prision of samsara, They become bodhisattvas-"A son or daughter of buddha"-
And are worthy of veneration by humans and wordly gods.
(10) Just like the supreme elixir that transmutes into gold, Bodhichitta can transform this impure body we have taken into the priceless jewel of a buddhas form. Therefore firmly maintain bodhichitta.
(11) Since the limitless wisdom of buddha, the sole navigator of living beings, Upon thorough investiagtion has seen the preciousness, Those who wish to be free from suffering should firmly maintain this precious mind of bodhichitta.
(12) Wheras all the other virtues are like plantain trees, in that they are exhausted once they bear fruit, The enduring celestial tree of bodhichitta is not exhausted but increases by bearing fruit.
(13) Just as when those who are greatly afraid rely upon a courageous one, whoever relies upon bodhichitta will immediatley be freed from danger even if they have committed unbearable evils, So why do the conscientious not rely upon it ?
(14) Just like the fire at the end of an aeon, in an instant it completely consumes all great evil. Its countless benifits were explained by the protector maitreya to the bodhisattva sudhana.
(15) In brief, you should knowthat bodhichitta has two types: The mind that observes enlightenment and aspires, and the mind that observes enlightenment and engages.
(16) Just as the distinction between wishing to go and actually going is understood, So, respectively, the wise should understand the difference between these two bodhichittas.
(17) From the mind that aspires to enlightenment, Great effects arise while in samsara, But an uninterrupted flow of good fortune does not ensue as it does from the engaging mind.
(18) For whoever takes up the engaging mind of bodhichitta with the intention never to turn back from completely liberating the infinite living beings throughout all realms,
(19) From that time forth, for him/her there will arise-even if he/she is asleep or apparently unconcerned-vast and powerful merit, equal to space, that flows without interruption.
(20) For the sake of those with lesser inclinations, these benifits were explained with logical reasons by the tathagata himself in sutra requested by sabahu.
(21) If even the thought to relieve the headaches of others is a benifical intention that results in infinite merit,
(22) What can be said of the wish to dispel the immeasurable misery of each and every living being and lead them all to countless good qualities ?
(23) Does our father or mother have such a benifical intention as this ? Do the gods or the sages ? Does even Brahma himself ?
(24) If, before generating bodhichitta, these living beings do not even dream of such a mind for their own sakes, How will the develop it for the sake of others ?
(25) This mind to benifit living beings, which does not arise in others even for their own sakes, Is an extraordinary jewel of a mind, whose birth is an unprecedented wonder.
(26) How can we possibly measure the benifits of this jewel of a mind-The source of joy for all living beings and the cure for all their sufferings ?
(27) If the mere intention to benifit others is more meritious than making offerings to the buddhas, What can be said of actually striving for the happiness of every single being ?
(28) Although living beings wish to be free from suffering, They run straight toward the causes of suffering; And although they wish for happiness, Out of ignorance they destroy it like a foe.
(29) For those who are deprived of happiness and afflicted with many sorrows, Bodhichitta bestows upon them boundless joy, Eradicates all their suffering,
(30) And even dispels their confusion. Where is there a virtue equal to this? Where is there even such a friend ? Where is there such merit as this ?
(31) If even someone who repays a kindness is worthy of praise, What can be said of the Bodhisattva who helps others regardless of wheather or not they help him/her ?
(32) If someone regularly, Or even just once, Gives food in a disdainful manner, Which satisfies a few beings for only half a day. People honour him or her as virtuous,
(33) So what can be said of one who eternally gives to countless living beings The everlasting, Unsurpassed bliss of the sugatas, fulfilling all their wishes ?
(34) Buddha said that whoever generates an evil mind towards a bodhisattva, a supreme benifactor, will remain in hell for as manhy aeons as the moment for which that evil mind was generated,
(35) But, for whoever generates a pure mind of faith, The effects of good fortune will increase even more then that. Even when bodhisattvas are faced with great adversity, Negativity does not arise; rather, their virtues naturally increase.
(36) I prostrate to those who have generated the holy, Precious mind of bodhichitta; And i go for refuge to those sources of happiness who bestow bliss upon even those who harm them.
This is the first chapter please enjoy and disscuss there will be more when i have the time
I would like to dedicate this thread toward disscussing shantideva's work the bodhisattva's guide to the way of life im currently re-reading the book and i find it a great inspiration toward generating bodhichitta.
Today we will start at the begining.
An Explanation of the benifits of Bodhichitta.
Homage to the enlightened buddhas and bodhisattvas.
(1) I prostrate to the enlightened buddhas endowed with the truth body,
And to the bodhisattvas and all the other objects of prostration.
I will explain briefly, in accordance with the scriptures, how to engage in the condensed practise of a bodhisattva.
(2) There is nothing written here that has not been explained before,
And i have no special skills in composition. My reason for writing this is to benifit others and to keep my mind acquainted.
(3) Thus the strength of my faith and my virtuous realizations might for a while be increased by this and perhapes others who are as fortunate as i might also find this meaningful to behold.
(4) This precious human life, so hard to find, offers the ultimate goal for living beings. If we do not accomplish this goal now, How will such a precious oppertunity arise again ?
(5) Just as on a dark and cloudy night a flash of lightning for a moment illuminates all, so for the worldly, through the power of buddha's blessings , a virtuous intention occasionally and briefly occurs.
(6) Thus, while our virtues are mostly weak, our other non-virtues are extremly strong and fearsome.
Other then bodhichitta-a compassionate mind wishing for enlightenment-what virtue can overcome the heaviest evils ?
(7) The Able ones, the Buddhas, who have considered this for many aeons, have all seen bodhichitta to be the most benifical, because, through it, countless masses of living beings can easily attain the supreme bliss of enlightenment.
(8) Those who wish to destroy their own suffering, Those who wish to dispell the suffering of others, And those who wish to experience much happiness should never forsake the practise of bodhichitta.
(9) The moment bodhichitta is generated even in pitiful beings bound within the prision of samsara, They become bodhisattvas-"A son or daughter of buddha"-
And are worthy of veneration by humans and wordly gods.
(10) Just like the supreme elixir that transmutes into gold, Bodhichitta can transform this impure body we have taken into the priceless jewel of a buddhas form. Therefore firmly maintain bodhichitta.
(11) Since the limitless wisdom of buddha, the sole navigator of living beings, Upon thorough investiagtion has seen the preciousness, Those who wish to be free from suffering should firmly maintain this precious mind of bodhichitta.
(12) Wheras all the other virtues are like plantain trees, in that they are exhausted once they bear fruit, The enduring celestial tree of bodhichitta is not exhausted but increases by bearing fruit.
(13) Just as when those who are greatly afraid rely upon a courageous one, whoever relies upon bodhichitta will immediatley be freed from danger even if they have committed unbearable evils, So why do the conscientious not rely upon it ?
(14) Just like the fire at the end of an aeon, in an instant it completely consumes all great evil. Its countless benifits were explained by the protector maitreya to the bodhisattva sudhana.
(15) In brief, you should knowthat bodhichitta has two types: The mind that observes enlightenment and aspires, and the mind that observes enlightenment and engages.
(16) Just as the distinction between wishing to go and actually going is understood, So, respectively, the wise should understand the difference between these two bodhichittas.
(17) From the mind that aspires to enlightenment, Great effects arise while in samsara, But an uninterrupted flow of good fortune does not ensue as it does from the engaging mind.
(18) For whoever takes up the engaging mind of bodhichitta with the intention never to turn back from completely liberating the infinite living beings throughout all realms,
(19) From that time forth, for him/her there will arise-even if he/she is asleep or apparently unconcerned-vast and powerful merit, equal to space, that flows without interruption.
(20) For the sake of those with lesser inclinations, these benifits were explained with logical reasons by the tathagata himself in sutra requested by sabahu.
(21) If even the thought to relieve the headaches of others is a benifical intention that results in infinite merit,
(22) What can be said of the wish to dispel the immeasurable misery of each and every living being and lead them all to countless good qualities ?
(23) Does our father or mother have such a benifical intention as this ? Do the gods or the sages ? Does even Brahma himself ?
(24) If, before generating bodhichitta, these living beings do not even dream of such a mind for their own sakes, How will the develop it for the sake of others ?
(25) This mind to benifit living beings, which does not arise in others even for their own sakes, Is an extraordinary jewel of a mind, whose birth is an unprecedented wonder.
(26) How can we possibly measure the benifits of this jewel of a mind-The source of joy for all living beings and the cure for all their sufferings ?
(27) If the mere intention to benifit others is more meritious than making offerings to the buddhas, What can be said of actually striving for the happiness of every single being ?
(28) Although living beings wish to be free from suffering, They run straight toward the causes of suffering; And although they wish for happiness, Out of ignorance they destroy it like a foe.
(29) For those who are deprived of happiness and afflicted with many sorrows, Bodhichitta bestows upon them boundless joy, Eradicates all their suffering,
(30) And even dispels their confusion. Where is there a virtue equal to this? Where is there even such a friend ? Where is there such merit as this ?
(31) If even someone who repays a kindness is worthy of praise, What can be said of the Bodhisattva who helps others regardless of wheather or not they help him/her ?
(32) If someone regularly, Or even just once, Gives food in a disdainful manner, Which satisfies a few beings for only half a day. People honour him or her as virtuous,
(33) So what can be said of one who eternally gives to countless living beings The everlasting, Unsurpassed bliss of the sugatas, fulfilling all their wishes ?
(34) Buddha said that whoever generates an evil mind towards a bodhisattva, a supreme benifactor, will remain in hell for as manhy aeons as the moment for which that evil mind was generated,
(35) But, for whoever generates a pure mind of faith, The effects of good fortune will increase even more then that. Even when bodhisattvas are faced with great adversity, Negativity does not arise; rather, their virtues naturally increase.
(36) I prostrate to those who have generated the holy, Precious mind of bodhichitta; And i go for refuge to those sources of happiness who bestow bliss upon even those who harm them.
This is the first chapter please enjoy and disscuss there will be more when i have the time
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Comments
Once during a short retreat, I choose to recite the entire text in a sitting. Took about three hours, and was very..motivating.
Cool 3 hours eh ? Its always an inspiration shantideva to any aspiring bodhisattva
How wonderful it would be if all living beings could apply such instruction !!!
Oh yes. To paraphrase what Shantideva said, if we really look into ourselves, and realize that it is the only true enemy...
Yes recitation leaves a karmic imprint its always good to have a few of these in the mental continuum
Yes there is only one enemy the enemy of self
Shantideva encaspulates the entire path in a lyrical yet precise and concise form which never fails to move me.
This thread is an excellent idea. maybe it could become a 'sticky' so that it does not fall down the list of threads. I reckon Shantideva deserves that!
The version of the text Caz is quoting is:
Guide to the Bodhisattva's Way of Life: A Buddhist Poem for Today (Hardcover)
by Shantideva (Author), Geshe Kelsang Gyatso (Editor), Chew Choon (Illustrator)
http://www.amazon.co.uk/Guide-Bodhisattvas-Way-Life-Buddhist/dp/0948006897/ref=sr_1_2?ie=UTF8&s=books&qid=1262893618&sr=8-2
There is an accompanying commentary which I recommend:
Meaningful to Behold: Becoming a Friend of the World (Hardcover)
by Geshe Kelsang Gyatso (Author)
http://www.amazon.co.uk/Meaningful-Behold-Becoming-Friend-World/dp/1906665117/ref=sr_1_29?ie=UTF8&s=books&qid=1262893928&sr=1-29
I agree if you have time Yeshe please post it here i shall be posting more shantideva later
''Bodhichitta Sanskrit term for `mind of enlightenment’. `Bodhi’ means `enlightenment’, and `chitta’ means `mind’. There are two types of bodhichitta – conventional bodhichitta and ultimate bodhichitta. Generally speaking, the term `bodhichitta’ refers to conventional bodhichitta, which is a primary mind motivated by great compassion that spontaneously seeks enlightenment to benefit all living beings. There are two types of conventional bodhichitta – aspiring bodhichitta and engaging bodhichitta. Aspiring bodhichitta is a bodhichitta that is a mere wish to attain enlightenment for the benefit of all living beings. Engaging bodhichitta is a bodhichitta held by The Bodhisattva Vow. Ultimate bodhichitta is a wisdom motivated by conventional bodhichitta that directly realizes emptiness, the ultimate nature of phenomena. ''
http://kadampa.org/en/reference/glossary-of-buddhist-terms-a-e/
Maybe federica can make this thread a sticky?
I agree Federica will you please sticky this thread. :cool:
Horrrah
As this is a stickied thread, with specific purpose, and in the advanced Ideas section of the Experienced Practitioners forum, I would request that all posts remain on topic, and stick to the material discussed.
I would further request that any discussions arising refrain from the debating kind, within reason, and that I be notified of off-topic and diversionary posts, in order to maintain the purpose of the thread.
I'm not normally so militant, but I think a thread like this should be safeguarded.
Thanks.
Ok.
Carry on.
This is beleive is one verse that will always stick with me becauses its so very true how wonderful it would be if everyone could identify the sources of happiness !!!
More to come soon i will be posting the next chapter shortly. :cool:
I think Shantideva is the most 'pithy' of the proponents of the way of the Bodhisattva.
The Mahayana is sometimes criticised for encouraging laziness on the basis that we have many more lives, so why rush.
Shantideva is brutally frank - Get on with it. You may die tomorrow, or even today. Any rebirth may be much worse if you don't attend to your practice.
He's a real breath of fresh air!
Thats rather laughable reason to critise it really seeing as the rebirth concept is apparent in all traditions, he is a breath of fresh air for someone seeking to extend their knowledge of mahayana practise he is very clear and precise you cannot mistake him laziness is not an option. :winkc: